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THE 



Lesson or Quakerism. 



AN ESSAY 



Read in Boston, January 26, 1870, 



AARON M. POWELL 



FRANCIS & LOUTREL, STATIONERS AND PRINTERS, 

No. 45 Maiden Lane. 

1870. 



THE 



Lesson of Quakerism. 



P 



AN ESSAY 



Read in Boston, January 26, 1870, 



BY 



AARON M. POWELL 












mtxc $oi1t : a 

FRANCIS & LOUTREL, STATIONERS AND PRINTERS, 
No. 45 Maiden Lane. 

1870. 



-ft 



THE LESSON OE QUAKERISM. 



THE INWAKD LIGHT. 

The distinctive doctrine of Quakerism is the affirma- 
tion of "the immediate teaching and influence of the Holy 
Spirit" in the human soul. It has no elaborately wrought 
creed, or articles of faith. Among Friends there is a general 
unity of belief concerning the immediate teaching of the 
spirit; but a diversity of opinion in relation to other points 
of doctrine. Orthodox Friends, while they do not have the 
outward communion service of bread and wine, differ little 
from other so-called orthodox Christians in their teaching of 
the plan of salvation through Jesus, and their literal accep- 
tion of the Bible. Hicksite Friends are more latitudinarian. 
Emphasizing the doctrine of the "Inner Light," they, as a 
class, are less strenuous, outward and technical, in relation 
to Jesus as a Saviour, and the literal authority of the Bible. 
There are many, however, of the latter class of Friends who 
have been appropriately designated as Orthodox Hicksites. 

It is not my purpose to plead for sect in either as- 
pect. Inheriting a birth-right membership among Hick- 
site Friends, I was early interested in their simple, humani- 
tarian phase of religious life. But, introduced in boyhood 
to the Anti-Slavery movement, and largely absorbed by it 
through the intervening years, to the present hour of its 
glorious consummation, I have had little interest in merely 
sectarian religion, except to assist to relax its hold upon 
men and women. Added years only serve, however, to 
strengthen my faith in the fundamental doctrine which dis- 
tinguishes Quakerism, and my admiration for the more im- 



portant features of its historical record. The estimate of 
human nature which the doctrine of the "Inner Light" 
necessitates is an exalted one. Logically it subordinates 
everything else. "The witness within" sits in judgment 
upon every message, verbal or written, upon every action as 
well. There is no room left for a Bible of absolute author- 
ity, none for the functions of an exclusive Mediator and 
Saviour. All are children of the Father, and joint heirs in 
his divinely-human household. This interpretation of the 
spiritual capacity of mankind also characterizes, as they are 
reported to us, the teachings of Jesus. He claimed no at- 
tribute which he did not ascribe to human nature in gen- 
eral. His works, remarkable as they were, might, he said, be 
even exceeded by others. It was probably no part of his 
expectation to be worshiped in after years as God, or as 
half or a third part of God. We may fairly infer, from the 
record, that he was essentially human — beautifully, nobly, 
grandly human. His nature differed in nowise from our 
own in kind — only in degree. As he was, and continues 
to be, a mediator and helper of mankind, so, in the same 
way, in some degree, small though it be, are we all media- 
tors and helpers one of another. We do not need to seek to 
drag Jesus down, or to lessen his legitimate scope of influ- 
ence. It should be our business, as it was his, to lift all 
humanity up to the same level of immediate, conscious 
communication and fellowship with God. This has been 
preeminently the mission of Quakerism. The capacity to 
receive the "immediate teaching and influence of the Holy 
Spirit" is not limited to the ministry or the membership of 
Friends, but is as universal as human nature. Acting upon 
this belief, Friends have borne a most honorable and suc- 
cessful part in almost every great practical, missionary and 
benevolent enterprise of the past two hundred years. Even 
with untutored savages, where others fail, they have been 
enabled to establish peaceful, harmonious relations. Each 
in their way recognize the common spiritual Fatherhood, 
and respect each other's individual rights. Nearer proba- 
bly than any other denomination of professed Christians 



have Friends, judged by their fruits, practically embodied 
the Christian ideal. 

CHRISTIANITY. 

I have noted with much interest the discussion here and 
elsewhere, as to the propriety of abandoning altogether the 
name and profession of Christianity. If we must accept as 
Christianity what is generally called such, and those as 
Christian Churches, which are foremost in claiming the 
name, there is certainly room for. and great need of, some- 
thing better. I am not disposed, however, to allow that the 
popular Christianity of our time even approximately repre- 
sents the true Christian ideal. I think it well to hold pro- 
fessing Christians to a better interpretation of that ideal. 
The average type of what is popularly called Christianity is 
yet as false to the teachings of Jesus, as are those politicians 
miscalled Democrats, to the doctrine of the Declaration of 
Independence. If Jesus himself were to reappear here in 
person, he would scarcely be tolerated as a preacher in any 
of the popular churches, or even in a Friends' meeting. 
Indeed, were he to join the Eadical Club, his advance 
thought on social problems would probably outrank the 
average of its radicalism. He was a very radical reformer, 
and his doctrines, put at once in practice, would revolution- 
ize society, abolish churches, and overturn governments 
throughout the world. To hold up Jesus as a helper and 
an exemplar for mankind is well. To worship him as the 
only mediator and Saviour is to ascribe to him a character 
which he did not claim for himself, and which in the 
nature of things, cannot belong to any finite soul. It is 
said that God came forth in the person of Jesus to reveal 
himself more, fully to mankind. In the same w^ay, to a 
lesser extent, God is revealed to mankind in every human, 
soul. It is more important to remember Jesus as the great 
interpreter of actual and possible Unman capacities. His 
own example in going about doing good, in healing the 
sick, his compassion for the erring and the sorrowful, to- 
gether with his simple lessons of truth, universal in their 



6 

application, stamps the religion of Jesus as preeminently a 
religion of Humanity. This religion does not yet, by any 
means, generally abound. I do not for myself care so much 
about the name as the thing. With my own interpretation, 
I like the name Christian. To an Abolitionist a dozen 
years ago, remembering the negro as bound with him, the 
American Flag and the United States Constitution, were 
thoroughly odious. We have to-day a new rendering of the 
Constitution, and the old flag is transformed into a new 
and beautiful symbol. So, too, may what is improperly 
called Christianity be redeemed from its bondage to creeds, 
lip service, caste and selfishness, and become to all men and 
women a source of real strength and inspiration, as was 
doubtless the teaching and example of Jesus to those who 
knew and worked with him as pioneer Christians. 

Yet it is of primary importance to remember that our 
opportunities are the same as those Jesus enjoyed. It is 
our high prerogative to know, both immediately and medi- 
ately, the will of the Father concerning ourselves, and our 
essential duties. Christianity, liberally and rationally inter- 
preted, leaves every human heart open and accessible di- 
rectly to Divine influences. The claim of infallibility for 
the Bible, and of exclusive mediatorship for Jesus are after 
and irrational inventions of theologians. Jesus himself ad- 
monished those about him to place their reliance not upon 
him, but upon the informing spirit of truth in their own 
souls. All about us are pressing human needs. To answer 
these the call comes to us as it came to him. 

GEOBGE FOX. 

One whose words are weighty in this circle, somewhere 
mentions Quakerism as "the lenghthened shadow of George 
^Fox." That this shadow has had more substance than 
shadows are usually supposed to possess, I shall hope to 
make apparent. George Fox appeared at a time when the 
reign of externalism in matters pertaining to religion was 
well nigh supreme. He was born in 1624, at Drayton, in 
Leicestershire, England. 



Even in his minority lie exhibited a gravity and staid- 
ness of mind "seldom seen in children." It was proposed 
to make a priest of him, but lie was finally apprenticed to a 
shoemaker, who was also a dealer in cattle. He often used 
in his dealings the word Verily, and then kept so strictly 
to it that people who knew him would say, "If George 
says Verily, there is no altering him.*' He was remark- 
able at eleven years of age for questions and conversa- 
tion concerning religious matters. • At eighteen and nine- 
teen his mind became much exercised. He was greatly 
oppressed by the outward, superficial and corrupt type of 
religion which prevailed among his associates. He sought 
counsel of priests, but only to become still more perplexed 
by what each clerical interview revealed to him. Once 
he went to a distinguished priest in Warwickshire and 
talked with him about the ground of despair and temp- 
tations; but the only consolation the priest could offer 
was to bid him "take tobacco and sing psalms" He sought 
still another of great reputation, for light upon the prob- 
lems which oppressed him, and this priestly physician, 
we are told, was for giving Fox some "physic and for 
bleeding him." He had other kindred interviews and dis- 
appointments. After much striving with himself, he at last 
saw clearly, as he was walking alone by himself in a field, 
on a First day morning, that merely to be bred at Oxford or 
Cambridge was not enough to make a man a minister. 
Thereafter, greatly to the distress of his worthy and respect- 
able family connections, he refused to go to church and to 
listen to the priests whom he had spiritually weighed and 
found wanting. He would go into the orchard, or the 
fields, by himself, and with his Bible, seek the light which 
he had failed to get from others. There were at this time 
dissenters from the established church, but they also were 
equally powerless, to afford him spiritual enlightenment. 
Again, as he was walking alone in the fields he saw that, 
though priests and people were wont to call their churches 
holy places, temples of God, etc., that " God who made the 
world did not dwell in temples made with hands, but rather 



8 

in the hearts of his people." These were to him new, radi- 
cal, important conceptions of fundamental truth. At this 
juncture his old family priest, named Stephens, became 
afraid of Fox, "for going after ?ieiv lights" This sort of 
fear on the part of the same type of ministers has not 
wholly vanished yet. Fox now had many more revelations. 
He dwelt much alone by himself, apart from his relatives 
and friends, that his mind might not be unduly biased and 
distracted. He passed many sleepless nights, and would 
spend whole days in solitary walks, and sitting in a hollow 
tree, studying the lessons of the Bible, and meditating upon 
the problems of life. After much tribulation many things 
which had been obscure became clear to his understanding, 
doubts which had perplexed him disappeared, and he be- 
came filled with light, and possessed of a sweet peacefulness 
of spirit inexpressibly precious. His work as a reformer 
then began in real earnest. Of course he became a thorn in 
the side of the priesthood and shocked, as he would to-day, 
both priests and church people by his want of reverence for 
what they deemed sacred offices and sacred places. He 
never joined any church, but gave himself to following the 
"Inward Light/' He diligently sought out the poor and 
suffering, and did much to alleviate their sorrows. It is 
somewhat singular to note, in view of the present promi- 
nence of the Woman's Eights reform, that one of the first 
of the "odd notions" then prevalent in England, which 
George Fox felt called upon to combat was that "women 
had no souls!" 

I trace, in the doctrine of the " Inward Light," the root 
of what is now called radical religion. Fox and the early 
Friends came from among the people of their day, habitu- 
ated of course to the prevalent terms peculiar to the com- 
monly accepted theological opinions. Fox was a diligent 
reader of the Bible, but he felt that he knew not God, but 
by revelation, as he who had the key, did open the avenue 
of such knowledge within himself. Thus, it is recorded of 
him, "his zeal in the pure knowledge of God grew stronger; 
so that he wished to increase therein without the help of 



9 

any man, hook, or writing? That is fundamental radical- 
ism. He maintained with great earnestness that, "there 
was an anointing in man to teach him ; and that the Lord 
would teach his people himself; that there was no sealed 
up book of revelations, which Christ could not open, that 
Christ was to be found, not outwardly, but "in the blood of 
the hearts" of his people. For the greater part he em- 
ployed, without clear, intellectual discrimination, the then 
and still popular modes of expression in speaking of Christ, 
the Bible, etc. But in his cardinal doctrine of the indwell- 
ing of God in the souls of men and women, and that there 
may be spiritual growth "without the help of any man, 
book or writing," he builded better than he himself knew, 
or than many of his followers even yet apprehend. 

In some things he was doubtless narrow-minded ; but as 
his minor peculiarities are forgotten he will be remembered 
in history as a far-seeing, comprehensive reformer. William 
Howitt pays him a merited tribute in the Westminster Re- 
vieiv, wherein he says: " On almost all those great questions 
of civil and religious polity, which the world is now coming 
to a late discussion of, he made up his mind at once, and as 
at one splendid leap, vaulted across the broad morass of the 
errors and sophistries of ages." 

Young men and women of the present time may still 
find instruction in the example of George Fox. Striving 
with themselves, in the freedom of the fields and orchards, 
for higher and better conceptions of truth and duty, they 
will doubtless find that there is yet a Teacher capable, not 
only of interpreting the old, but of imparting lessons of 
Divine truth hitherto unwritten. 

THE MAETYE PERIOD. 

Quakerism had its martyr period. The legend of " Cas- 
sandra South wick," and more recently the "'New England 
Tragedies," have told the painful story in modern phrase : 
reminding those who read, of the great cost at which our 
present religious freedom has been purchased, and teach- 



10 

ing anew the always timely lesson of toleration. The per- 
secution was more wholesale in England, but, if possible, 
more violent in New England. Some idea of its extent in 
England may be gained from Sewel's statement that there 
were upwards of four thousand two hundred Quakers, both 
men and women, crowded in the English prisons at one 
time! Many of these had been greviously beaten, or their 
clothes torn or taken away from them ; many were confined 
in dungeons indescribably loathsome. Some of the prisons 
were crowded so full of both men and women, that there 
was not room for all to even sit down. There were ear- 
croppings, burnings, and all imaginable methods of torture 
— and hundreds of deaths in consequence. But in this 
astonishing record of cruelty and persecution for opinion's 
sake, New England has a bad preeminence, and Boston 
especially so. It seems incredible, to-day, that Bostonians 
•could ever have been so extensively engaged in imprisoning, 
whipping, starving and hanging innocent, devout women 
and men ! Think of a vagrant law in Massachusetts, under 
which, if a Quaker was found in Boston, no matter what 
the errand, even if, as in the case of Edward Wharton, to 
visit a sick friend, he or she might be arrested, imprisoned, 
and punished by the lash on the naked body. Nor was this 
statute a dead letter. For such a visit in this city to a sick 
friend, Wharton was arrested, and by order of Gov. Endi- 
oott, was led to the market-place, stripped and bound to a 
■cart wheel, and punished with thirty lashes. So cruelly was 
the punishment inflicted that, as was testified, " peas might 
lie in the holes that the knots of the whip had made in the 
flesh of his back and arms." That was puritan Boston two 
hundred years ago! Many others endured kindred suffer- 
ings, women not less than men. 

I need not more than allude to the case of Mary Dyer — 
•a true and noble woman — whose only offence was pleading 
the cause of religious freedom, and who was hanged in Bos- 
ton by order of Gov. Endicott. Her brave, serene death 
finds a modern parallel only in John Brown. 

The New England Puritans were here themselves in 



11 

quest of religious freedom ; but their cruel and murderous 
treatment of the Quakers illustrates how limited were their 
notions of religious freedom, and how effective was the more 
simple Quaker doctrine concerning matters of religion in 
disturbing and overturning sectarian bigotry here, as also- 
in England. 

FRUITS OF QUAKERISM. 

To judge a tree, or a religious movement, by the fruit it 
yields, is a safe rule. Quakerism has produced few books, 
its literature is limited in extent. It has few biblical com- 
mentaries Theological seminaries and ministerial colleges 
are to it wholly unknown. But its record in the sphere of 
good works, for the amelioration and improvement of the 
condition of mankind, challenges comparison. 

SLAVERY. 

On going forth as a religious teacher, George Fox indi- 
cated to the people,- that it was one of their first duties to 
deal justly and kindly with servants. On the subject of 
slavery, he was not led at once to announce the doctrine of 
immediate emancipation. That was left for Elizabeth Hey- 
rick, at a later date. Such was the character, however, of 
the preaching in the early Friends' meetings by Fox and 
others, that the slaveholders of Barbadoes, as early as 1676, 
moved by the slaveholder's shrewd instinct, were so much 
alarmed as to make a law to prevent the attendance of 
negroes at these meetings. 

Clarkson, in speaking of his preaching against negro- 
slavery in the West Indies, says : " Thus was George Fox 
probably the first person who publicly declared against this 
species of slavery." Clarkson, who was not himself a 
Friend, also pays to Friends a most hearty, affectionate 
tribute, for their faithful and generous help in the anti- 
slavery, and anti-slave trade, struggle in England. In 
our own country, ante-dating any other anti-slavery re- 
cord here so far as I know, Elihu Coleman and other 
Friends in Nantucket, as early as 1716-20, and Friends 



12 

in Pennsylvania, at about the same, or a little later date, 
commenced the preliminary labor within the Society, which 
ended in making it a disciplinary offence for a Friend to 
own, or hire a slave, and incorporated it as a standing 
counsel to Friends in the Book of Discipline, to abstain 
from the use or purchase of anything wrought by the 
labor of slaves. In this struggle within the Society, John 
Woolman" bore an important part. His influence was 
felt also beyond the limits of the Society of which he was 
a member. When, in the future, the comprehensive his- 
tory of the great conflict between freedom and slavery 
is adequately written, Woolmak will be recognized as one 
of the most conscientious, effective, self-sacrificing, and 
morally heroic pioneer workers in the righteous cause. 
Benjamin Lundy, also a Quaker, rendered distinguished 
anti-slavery service, prior to and cooperative with William 
Lloyd Garrison — connecting the past with the distinctively 
modern anti-slavery movement in this country. He, too, 
was of the unpretending, self-sacrificing, morally courageous 
spirits, whose labors, in the important period of time cov- 
ered by them, helped much to increase the current and 
swell the tide of successful opposition to the iniquitous 
chattel system. The modern, immediate emancipation 
movement, inaugurated here by Mr. Garrison, has been 
largely strengthened, as you are aware, by forces recruited 
from the Quaker ranks. There are associated therewith 
representative names of women and men, which will sug- 
gest themselves to your minds without mention ; and many 
others, less prominent, but not less devoted, self-sacrificing 
and efficient among Abolitionists. I do not forget that 
Abby Foster felt conscientiously constrained to disown her 
Society (the Orthodox) ; that the JS T ew York Yearly Meet- 
ing (Hicksite) dishonored itself by disowning Isaac T. Hop- 
per and Charles Marriott because of their connection with 
the American Anti-Slavery Society ; that Lucretia Mott, for 
a long time was but barely tolerated, sometimes bitterly 
persecuted, on account of her anti-slavery testimony; or 
that many of the most efficient Abolitionists of the Quaker 



IB 

stock have done their work mainly outside and independent 
of the Society. Of course I put forth no claim of exclusive 
superiority on the part of Friends in the Anti-Slavery 
struggle. It is safe, however, to say that in proportion to 
their numbers, they have furnished a relatively larger quota 
than any other denomination of people, in the effective, 
working forces of that arduous preliminary moral warfare 
which preceded emancipation, and made final success possi- 
ble. I do not forget that Mr. Garrison was a Baptist; and 
that another distinguished representative of the cause was 
in the beginning orthodox, and is said to have preserved his 
faith intact throughout, despite even the contaminating de- 
liberations of the Badical Club ! 

THE EIGHTS OF WOMEN. 

George Fox was an early defender of the right of women 
to speak in churches. At the outset of his itinerant mis- 
sionary labors, this question — ante-dating Woman's Eights 
conventions by two hundred years — came up. Hearing of 
a great union meeting to be held at Leicester, Avherein 
Presbyterians, Independents, Baptists, and Episcopalians 
were to unite in the discussion of religious topics, George 
Fox attended it. During the progress of the meeting, a 
woman started a question about some saying by the Apostle 
Peter. The presiding priest, instead of entertaining or 
answering her question, did very much as it is probable 
Dr. Todd would do by Gail Hamilton or Anna Dickinson 
under like circumstances : he said to her, " I permit not a 
woman to speak in the church ;" though he had before given 
liberty for any one to speak. This so outraged Fox's sense 
of justice and propriety, and so kindled his zeal, that he 
stepped up and asked the priest, " Dost thou call this place 
(the Steeple House) a church ? Or dost thou call this mixed 
multitude a church ?" But the priest, Yankee like, an- 
swered, by asking him what a church was ; when Fox replied 
that "The church was the pillar and ground of truth, made 
up of living stones, living members, a spiritual household, 
which Christ was the head of; but he was not the head of a 
2 



14 

mixed multitude, or of an old house made of lime, stones 
and wood." It is not unlikely that this was said very much 
as Stephen Foster would have said it, for it caused such a 
stir that the priest came down out of his pulpit, others came 
out of their pews, and the meeting broke up in confusion. 
Many followed Fox to an inn, where the discussion was con- 
tinued, and several were converted by him to Quakerism, 
among them the woman who asked the question and who 
was forbidden to speak in the church. 

Other women were convinced by his teaching, and pres- 
ently became themselves most effective preachers. They 
shared with men, with quiet courage and rare moral heroism, 
the fearful persecution and untold sufferings in which all 
were involved by devotion to the truth as it became known 
to them. 

If there were no other advantages arising from the doc- 
trine of the " immediate teaching and influence of the Holy 
Spirit" as a qualification for public teaching, irrespective of 
sex, it is an immense gain to have had the influence and 
example of women preachers among Friends. As yet no 
other denomination has (as what other is worthy?) a Lucretia 
Mott. The women's business meetings, conducted in some 
respects independent of men, in others conjointly, have de- 
veloped in the average of Quaker women something of that 
superiority which the women of the better time coming will 
have over the generally subjected womanhood of to-day. 
How much the pioneer, unostentatious labor of Quaker 
women has done to prepare the way for the present awaken- 
ing among other people in behalf of equal rights for women, 
it would be difficult to determine. That their influence in 
that respect has been much greater than is generally realized, 
there is no room for doubt. Whatever may have been the 
opinions of St. Paul concerning women, Quakerism has long 
since dispelled, for itself, the illusion under which he is sup- 
posed to have labored. 

FRIENDS AND THE INDIANS. 

Another and yet more striking illustration of the benefi- 



15 

cent influence of Quakerism, quite outside and beyond the 
Society limits of Friends, may be seen in their past and 
present relations with the Indians. It will be borne in mind 
that neither the Friends nor the Indians have been much 
given to speculative theology. Yet far better than others 
they seem to understand each other, and to be able to dwell 
together in peace and mutual good will. The voice of the 
Spirit in each, and good faith on the part of Friends toward 
the Indians, suffices to secure that "peace" which the Gov- 
ernment has fought, until it is wearied with bloody warfare, 
to achieve. To the humane experiment inaugurated on the 
Western frontier the present year among the Indians, official 
and authentic unofficial testimony accords, though tried 
under very discouraging circumstances, and with embarrass- 
ing limitations, a large measure of success. Just and hu- 
mane treatment now, as far as the Indians have been brought 
under its influence, is restoring their confidence and trans- 
forming them into peaceful neighbors, as did kindred treat- 
ment of their ancestors by William Penn and the early 
Friends. Fortunate will it be for the Indian, and for the 
Nation, if the experiment, so well begun, can.be continued 
and enlarged, until the Indians are peacefully settled upon 
permanent homesteads, recognized and protected as citizens, 
to be instructed and encouraged in agricultural industry, 
and their children to receive education and training for a 
manhood and womanhood of citizenship. 

Of the worship of the Spirit, the Indians have some con- 
ception. Of the scheme of salvation and special mediation 
through Jesus they have little comprehension. One of the 
Quaker superintendents, addicted somewhat to orthodox 
phraseology (though a Hicksite), soon after his arrival among 
the Indians last summer, while discoursing with them as to 
their condition, which was then forlorn enough, spoke to 
them of the great and good Father of all, and also of the 
goodness and compassion of his Sou Jesus, An Indian, in 
responding, assented to what had been said about the Father, 
but very significantly remarked that he thought the Son 
Jesus "hadn't got out as far as that yet !" 



16 

It is because Friends deal little with incomprehensible 
theology, and teach chiefly simple lessons of right and wrong, 
of mutual obligations and duties in human relations, and are 
scrupulously careful in both the making and fulfilling of 
promises, that they are more successful than others in deal- 
ing with the Indians. How lamentable has been the oppo- 
site Indian policy, so long in vogue, the decimated tribes, the 
broken treaties, and the disgraceful Indian Avars, costly in 
blood and treasure, are but too sad a commentary. That at 
last Friends are sought out by those in authority to lead the 
Indians, by kindly influences, in the pathway of civilization, 
to ultimate citizenship, is a rare compliment to the Society 
and its underlying principle. 

PEACE. 

To enlarge upon other testimonies which are important 
features of the distinctive practical teachings of Quakerism, 
would extend my paper beyond the proper limits of this 
occasion. I can do little more than allude to some of them. 

From the beginning, Friends have been advocates of 
Peace. A Quaker civilization would abolish armies and 
navies ; do away with all war and preparations for war. It 
would eliminate altogether the principle of destructive force 
from governmental organizations. Carried out to its ulti- 
mate, it would abolish sheriffs, magistrates and lawyers, and 
obliterate the lines of distinction between Church and State. 
Politics would become religious in the best sense, and religion 
would have to do mainly with human needs in this phase of 
life. There would be due self-respect, and therefore respect 
on the part of each for the rights of all. And is not this 
also the Christian ideal? The bare mention of such a state 
of society, contrasted with the present, only serves to show 
the broad margin of difference between the doctrines of most 
other sects and those of Quakerism, and- between the so- 
called Christian civilization of to-day, and what is contem- 
plated in the teachings of Jesus, as attainable by men and 
women. By much suffering in times past have Friends 
attested the sincerity of their faith in the peace principle. 



17 

That testimony has been more relaxed in connection with 
the late slaveholder's rebellion than ever before, owing to its 
peculiar relation to slavery. But what here became inevi- 
table in the absence of moral stamina in the nation, does 
not at all affect the soundness of their fundamental teaching 
that, with a due regard for our brother's welfare, as well as 
our own, war becomes superfluous and impossible. However 
distant in the future may be the full realization of this 
beneficent, peaceful dispensation, all who have faith in the 
capacity of human nature for progress, and in an advancing 
civilization, must needs keep it steadily in view. 

CAPITAL PUNISHMENT. 

Believing in the inviolability of human life, that God is 
present and accessible in every human soul, of course Friends 
have been earnest and constant in opposition to the yet 
lingering relic of barbarism — the gallows. Many who see no 
escape from war, and the consequent necessity of preparation 
for war, in given contingencies, are quite prepared to believe 
that the time has fully arrived to dispense Avith the gallows. 
So, too, in prison reform the influence of Quakerism has 
been extensively felt in behalf of more humane, kindly and 
rational treatment of criminals. Elizabeth Fry is conspicu- 
ous in the world's calendar of saints. With Friends, as with 
all others, their action on these important matters is de- 
termined primarily by their estimate of human nature, its 
endowments and possibilities. Herein especially lies the 
superiority of the simple lessons of Jesus, over the total- 
depravity creeds, falsely labeled Christian, and the especial 
value of Quakerism as a practical, humanitarian religion. 

TEMPEEANCE. 

One of the greatest obstacles in the way of all progress, 
the most prolific cause of crime, is intemperance. With 
Friends the Society rule is prohibition. Less active than 
they ought to have been in temperance work with others, 
their own personal and Society example has been for the 
2* 



18 

most part excellent. An intemperate Quaker, or a Quaker 
rumseller, has seldom been known. According to the dis- 
cipline of the New York Yearly Meeting, it is a disownable 
offence to be concerned in importing, distilling, or vending 
ardent spirits, or renting premises to others for the purpose 
of selling or manufacturing them, or selling grain or other 
produce, consciously, for the purpose of distillation. 

The Discipline also includes the following very sound 
temperance counsel, which is susceptible of a wider applica- 
tion: 

" Friends should carefully avoid vain and idle company, tippling 
and sipping drams and strong drink; for though such as are in these 
evil practices may not suddenly become drunkards to the greatest 
degree, yet they are often led on to the greatest transgressions ; and 
even some who have had the good example of virtuous parents, have, 
from small beginnings, arrived to a shameful excess, to the reproach 
and ruin of themselves, and the great injury of their families." 

Having no bread and wine communion service, as an 
external symbol, of course, Friends never "drink to the 
Glory of God!" 

THE POOK AMONG FKIENDS. 

Another excellent feature in the practical administra- 
tion of Quakerism, is the care extended to the poor and 
unfortunate of the denomination. The more thrifty and 
prosperous, as a part of their religious duty, relieve those 
who are in distress and want. An instance of a Quaker 
inmate of a public poor-house I have never known. Their 
quota of helplessly poor is, to be sure, relatively small: as it 
should be, when it is remembered that they discourage in- 
temperance, and religiously inculcate lessons of industry, 
frugality and simplicity of dress and - manner of living. 
But there are those who are in want, from causes beyond 
their own control, and such, as a rule, are comfortably pro- 
vided for, and with a thoughtfulness and delicacy of feeling 
which cannot be too warmly praised. 



19 



OATHS— MARRIAGE— HIRELING MINISTRY. 

I can only recur to the severe but successful struggle on 
the part of the early Friends, for the rights of conscience in 
respect to oaths — a contest which had an important bear- 
ing upon individual rights in other matters; or to their 
view and method of marriage, wherein the equal copartner- 
ship of the sexes is recognized, and the outside authority of 
either magistrate or priest is held to be of non-effect. Their 
testimony against a " hireling " ministry, maintains that the 
true gospel ministry should be without money and without 
price, a free gift of the spirit, and from immediate inspira- 
tion. How worthless a merely professional, " hireling " min- 
istry is, finds pertinent illustration still in the silence, for 
the most part, of the rank and file of the clergy in regard to 
present popular sins — such as the caste spirit yet prevalent 
against the colored people — and their treadmill devotion 
instead to creeds, and their lifeless iteration and reiteration 
concerning old-time sins and sinners. The experience of 
Friends only too painfully demonstrates, however, that the 
absence of preparation and pay for preaching does not in 
itself insure a living, effective ministry. 

PECULIARITIES OF SPEECH AND DRESS. 

Their peculiarity of speech, the "thee" and "thou," had 
originally an important significance. This form of speech 
was a conscientious protest against the caste spirit of the 
time. Certain lordly characters, not satisfied with being 
addressed in the singular number, and supposing themselves 
to be of as much consequence as at least two or more of 
their fellow-men, demanded to be addressed as "you." 
Against this assumption Friends protested by adhering to 
the "thee" and "thou." There is also a grammatical argu- 
ment unanswerably put by William Penn in favor of the 
use of the plain language. But in these times no one sup- 
poses himself or herself to be of any more consequence be- 
cause addressed as "you;" and Friends themselves mangle 
the grammar shockingly in their frequent, improper use of 



20 

"thee" in place of "thou/ 5 Correctly employed there is, 
however, no objection to " : thee" and " thou." 

The peculiarity of dress was also originally a protest 
against the despotism of fashion, and the extravagance of 
the privileged class. It is not at all probable, however, that 
the early Friends intended to perpetuate a special shape and 
color of garments to be worn for all time by their descend- 
ants. Indeed the Quaker fashion changes, and the old-time 
friends of two hundred, or one hundred years ago would 
hardly be able to recognize their own in the congregations 
of the New York and Philadelphia meetings. Some of the 
most zealous Friends take undue trouble, and are at unnec- 
essary cost to imitate and follow their own peculiar fashion. 
A well-known Bostonian said to me that while visiting 
London, he was shown by a Quaker woman the most costly 
display of silks he ever saw, of exquisite texture and finish, 
where the wealthy English Friends are wont to get their 
outfits. 

About the most embarrassing errand I ever undertook 
to do to oblige another, was to find in New York a milliner, 
competent to make an approved Quaker bonnet for a Friend 
in the country. 

The greater simplicity of dress on the part especially of 
many Quaker women at the present time is, however, worthy 
of all commendation. Instead of either the extravagant 
fashion, or conventional peculiarity, the present need is 
comely, inexpensive simplicity. 

CEREMONIES AND TITLES. 

Consonant with their view of the spirituality of religion, 
Friends have borne valuable testimony against a supersti- 
tious reverence for days, pompous ceremonies, titles, and 
titled offices — as at enmity witli the simple truth, and de- 
rogatory to healthful self-respect in the individual. 

PRESENT ASPECTS. 
I have indicated to you, in a limited and imperfect out- 
line, some of the more important fruits of the Quaker move- 



21 

nient. Each branch of the Society presents its present 
rarest fruit in a living representative — both of national, 
transatlantic reputation — the one a poet, the other a 
preacher. They worthily perpetuate for Quakerism the 
good repute won for it by George Fox and William Penn. 
Both are larger than the sect. In its merely sectarian aspect 
Quakerism is as uninteresting, narrow, timid, selfish and 
conservative as is mere sectarianism under any other name. 
Too many Friends have little comprehension, apparently, of 
the meaning of Quakerism beyond a blind observance of the 
peculiarities of dress and speech, and the formality of the 
meeting. Oblivious to the demands of the present, they 
cling to now meaningless protests of the past. They are as 
inaccessible to new conceptions of truth, and as much afraid 
of following after "new lights" as was the priest Stevens, 
who was disturbed by and afraid of George Fox. To such 
Friends Fox himself, should he reappear among them, would 
be a " disturbing element " and a most unwelcome visitor. 
They have dishonored the important fundamental principle, 
and tarnished the Society's good name by subordinating it 
to narrow views of religion, to commercial selfishness, and 
the prevalent, palsying conservatism of the outside world. 
The history of Quakerism in this respect is but the counter- 
part of sectarianism in other phases. Originally a protest 
against externalism, Quakerism, with too many Friends, has 
degenerated into a barren observance of its own peculiar 
formalities. There may be, and often is, as much of the 
spirit of formality in a Friends' silent meeting as in a prayer- 
meeting or the vesper service. The sacredness of the church 
(the Steeple House which George Fox inveighed against) 
now attaches, with merely traditional Friends, to the Meet- 
ing House and the High Seats. With such, the letter 
quenches the Spirit. Under their administration Quaker- 
ism, as a religious movement, declines in power and num- 
bers, as it must. Having conquered for itself respectability 
and peace, after its hard-fought battle, Quakerism has lost its 
former aggressive character, and lives now too largely upon 
the accumulated moral capital of the past. The inheritance 



22 

which comes to young Friends to-day has a value which, as 
simple birthright members, they but slightly appreciate, and 
therefore fail to wisely use. This will follow the law of all 
other inheritances, of which there can be continued posses- 
sion only on the condition of judicious use. 

QUAKERISM OUTSIDE OF THE SOCIETY. 

But it is to be said of Quakerism that it has wrought 
largely outside of its own denominational limits. Perhaps 
instead of declining, it has rather become diffused. It has 
permeated others, and not unfrequently finds a better inter- 
pretation outside than within the Society. The central doc- 
trine of direct spiritual influence in the individual soul, con- 
fined almost wholly to Quakers two hundred years ago, is 
now accepted by many. In its opposition to all music, and 
in the absence of the outward symbol of the communion 
service, and for the most part of vocal prayer, in ignoring 
the public reading of the Bible, and without the parapher- 
nalia and machinery of other churches, Quakerism has, of 
course, had a relatively small hold upon the multitude. An 
earnest Unitarian in a western city once said to me, with 
somewhat of discouragement: u We have found it utterly 
impossible here to run a church without a Devil in it!" 
Friends are at a similar disadvantage. 

ACTIVE WORK. 

But the Quaker armor has rusted for want of active use. 
The world at large waits still for its message of simple, spirit- 
ual religion, peace and good-will. It is fortunate not alone 
for the Indians, but for Friends themselves, that they are 
again summoned forth to active missionary work outside 
of the Society. 

AMUSEMENTS— HOME LIFE. 

Conscientiously withheld from public amusements (where 

others find, for the most part, but the "counterfeit of real 

pleasure), Friends have realized compensation in a social life 

of unusual sweetness and purity. Their opposition to all 



23 

music relaxes, and the ballad or the piano now find their 
way to most Quaker firesides. 

IN HISTOKY. 

With its exalted estimate of human capacities, its un- 
paralleled devotion to human needs and its simplicity of 
spiritual faith — when its non-essential peculiarities and in- 
jurious limitations have been forgotten, — Quakerism will be 
remembered and commemorated as one of the most compre- 
hensive pioneer reforms — religious, civil, and social — that 
the world has ever known. 

THE ADEQUATE RELIGION. 

We need not desire the permanence of any sect, whatever 
good qualities it may possess. The true church must be as 
broad as all humanity. The same quickening spirit is in all. 
There are different degrees of development in individuals of 
the same race, and of races, but all are of a common parent- 
age. Implanted in each is a certain, though often very 
imperfect, consciousness of right and wrong, which distin- 
guishes mankind from the brute creation. It is the mission 
of true religion to quicken and cultivate this peculiar, supe- 
rior, human — godlike consciousness. It must be appealed to 
alike in the whites, and in the negro, in the Chinese and 
the Indian — in the heathen savage, the Jew, and the Chris- 
tian. The adequate religion w^ill make this appeal, and 
make it not in vain, whether its name be Christian or Pagan, 
whether it shall have one name or another, or no name at 
all beyond simple religion. It will be beyond the exclusive 
grasp or control of any sect, or nationality, as universal 
as the sunlight, and like the sunlight, draw its unfailing 
resources, not from any book, or partial scheme of regenera- 
tion and salvation, but from Nature itself. 

SPIRITUAL LIFE. 

Engrossed by selfishness, confused by creeds, and blinded 
by the external show of religion, we have learned little of the 



24 

laws of spiritual life. That side of our lives, to a great extent, 
is as an unexplored region. It is intimately blended with 
Immortality. How much we are impressed in our most 
impressible conditions with the thoughts and purposes of 
those who were with us bodily, but are no longer visible 
except to the clairvoyant eye, I cannot here attempt to de- 
li ne. That we are all of us, to a greater or less extent, so 
impressed, I have no doubt. But I believe also in individ- 
uality of magnetism. As the stars to the central sun, so are 
we, individual magnets, whether on this or the other side of 
Death's line of demarcation, related to the great central mag- 
net whose spiritual life flows out continually over, above, 
around, and in us all. 

FUTUKE WOEK. 

With the completion of one period of the great struggle 
for the legal equality of all races in this country, the door 
opens wider for new and yet more comprehensive work. The 
spirit of caste, on account of color, still dominant, must be 
exorcised. Prejudices of race and nationality are yet power- 
ful in their sway, and must be done away with. The Quaker 
ideal of equal opportunities and responsibilities for women 
must be attained. The wasteful dissipation of intemperance 
and passionate license must be checked and supplanted by 
healthful conditions. Destructive warfare must be super- 
seded by the cultivation of true self-respect, and a conse- 
quent respect for the rights of others. The doctrine of 
regeneration must give place to the better one of right gen- 
eration. Thought must be emancipated for a full and free 
range of conscientious inquiry — religious, scientific, social, 
political — in all that pertains to human interest and destiny. 
The searching, analytical inquiry of the Free Eeligious 
movement I prize highly. But it is not alone or chiefly 
from seeing the right way, it is rather from doing the right 
thing that real progress ensues. Obedience insures increased 
light. 

The sources of spiritual strength for the contest, which 
so marvelously sustained the early Friends in their martyr 



25 

period, and which have upheld kindred spirits in all time, 
are still at our command. That was a wholesome injunction 
of a venerable Quaker preacher who said, " We should so live 
that the garment which fits us to-day will be too small to- 
morrow." That will prove itself the best religion which 
shall stimulate mankind to unite, with the clearest thought, 
the most beneficent action. 

Seeking the right earnestly, and striving alone, if need 
be, in field and orchard, turning confidingly to the "Inward 
Light," may we not all hope to realize 

— u Strength the evil to forsake, 
The cross of Truth to bear, 
And love and reverend fear to make 
Our daily lives a prayer." 



THE STANDARD. 

PUBLISHED MONTHLY. 

* DEVOTED TO 

REFORM &c LITERATURE. 



CASTE — THE RIGHTS OF WOMEN — INDIANS AND CHINESE— THE 
LABOR QUESTION — TEMPERANCE — PRISON REFORM — 
CAPITAL PUNISHMENT— PEACE — RADICAL POLI- 
TICS—PRACTICAL RELIGION— LITERATURE. 

AARON M. POWELL, Editor. 

WENDELL PHILLIPS, Lydia Maria Child, Rev. John T. 
Sargent, Hon. George W. Julian, Frederick Douglass, Mary 
Grew, Julia Ward Howe, Louisa M. Alcott, Col. T. W . Hig- 
ginson, Rev. John Weiss, Elizabeth P. Peabody, Wm. Wells 
Brown. Charlotte L. Forten, Col. R. J. Hinton, Louise 
Chandler Moulton, Antoinette Brown Blackwell, Rev. Samuel 
Johnson, Mary F. Davis, Samuel C. Blackwell, Charles K. 
Whipple, Laura Giddings Julian, Rev. Silas Farrington, 
Sal lie Holley, Caroline F. Putnam, Eleanor D. Rockwood, 
Rev. John W. Chadwick, Wm. P. Tomlinson, John K. Wild- 
man, Elizabeth M. Powell, Alfred H. Love, Robert W. Hume, 
and other contributors. 



Mr. PHILLIPS'S articles alone will be worth many times the subscription 
price for the year. 

SUBSCRIPTIONS. 

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paper) of John Stuart Mill's "Subjection of Women." 

CLUB RATES. 

To clubs of five it will be sent for §2.75 each — and to the person sending the 
names and remittance for the club, a copy of a beautifully-executed, life-like pho- 
tograph of either Wendell Phillips or John G. Whittier, and a copy of John 
Stuart Mill's "Subjection of Women." 

To clubs of ten, it will be sent for $2.50 each — and to the person sending the 
names and remittance for the club, a copy of either Wendell Phillips's photo- 
graph, or John G. Whittier's, and a copy of John Stuart Mill's "Subjection 
of Women," together with Whittier's Poems, complete, Diamond Edition. 

To clubs of twenty, it will be sent for $2 per year each — to the person sending 
the names and remittance for the club, an extra copy of The Standard, one year 
free, and a copy of both the photographs of Wendell Phillips and John G. 
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Poems, complete, Diamond Edition. 

Address all communications to 

A. M. POWELL, 

Editor of The Standard, 

696 BROADWAY, 

(For Premiums, &c, see next page.) 



THE STANDARD. 

DEVOTED TO 

Reform and Literature. 



PREMIUMS. 

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for the year ($6) ; or to any who send two new subscribers ($6) we will send, post- 
paid, John Stuart Mill's u Subjection of Women," and either of the following 
very desirable books or photographs : 

Wendell Phillips's "Speeches, Lectures and Letters." 553 pages, with steel 
portrait. 

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Caroline H. Dall's " College, Market and Court." 498 pages. 

Anna E. Dickinson's "What Answer?" — an elegant protest against caste. 
301 pages. 

John G. Whittier's " Poems" — complete. Diamond Edition. 410 pages. 

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Louisa M. Alcott's new book, " An Old-Fashioned Girl." 

Or, a life-like, beautifully-finished, medium-sized photograph of Wendell 
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i^xm> 



